Literary Onomastics Studies

Volume 2 Article 13

1975

The Names of the Wandering JewLivia Bitton

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Recommended CitationBitton, Livia (1975) "The Names of the Wandering Jew," Literary Onomastics Studies: Vol. 2, Article 13.Available at: http://digitalcommons.brockport.edu/los/vol2/iss1/13

The Names of the Wandering Jew

Livia Bitton

During the last decades of the sixteenth century, a

mysterious stranger appeared at the outskirts of villages

and towns of Europe. He was a tall, lanky man with long

hair and enormous, penetrating eyes. They called him

mostly Ahasverus, but some called him Isaac Laquedem, and

even Cartaphilus, Buttadeus, and some--Juan Espera en

Dios. Or, simply, the Wandering Jew He looked about

thirty, or a hundred, years old but the light in his eyes

and the wisdom in his voice, and the pain in his posture,

were centuries' old.

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And in fact, he was centuries' old. He was a contemporary of Jesus, a Jewish shoemaker of Jerusalem, or,

perhaps, a gatekeeper of Pontius Pilate; then again, he

may have been an officer of the High Priest. At any rate,

he lived in Jerusalem at the time of the Crucifixion, and

when Jesus was going to his martyrdom, he stopped to rest

in front of this Jew's house. Whereupon the Jew came out

of his house and drove him on, with the words, 11GO on,

thou tempter and seducer, to receive what you have earned. "

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Bitton 2

Or: 1 1GO on, do not rest here, 11 Jesus then turned to him

and said, " I go, but you will await me until I come again.''

Or: 11 I go but you shall not rest, you shall wander on the

earth until I come again. 11 And it came to pass, that

after the Crucifixion, the Jew was unable to return to his

family in Jerusalem but started on his endless journey

roaming the earth. He grew weary and old, his feet became

calloused, his clothes, threadbare, but he is unaware of

these physical aspects of his being. His only desire is

to do penance for his sin and find peace in death. This

is denied him, however. He must wander until the Second

Coming.

News of the Wandering Jew's appearance would stir ex

citement, even panic in some places. He was believed to

bring disaster--famine, flood, epidemic--or herald the end

of the world. In Moscow he was expected in the year 1666--1

the Antichrist come to unite the enemies of Christianity.

In other places, notably in Northern Europe, he was be

lieved to bless the plow and bring plenty to the soil.

The legend originally arose in the thirteenth century,

\

Bitton 3

1 during the height of scholasticism, when the Church at

tempted to connect church doctrine with science. Vague

references in the New Testament to eternal life, to the

Second Coming, to deathlessness as a possible reward or

punishment found substantiation in the legend of the Wan

dering. It was first recorded in several thirteenth

century monastic chronicles, but as folklore it did not

achieve wide currency. As a matter of fact, interest in

the legend waned so that during the fourteenth and fif

teenth century hardly anyone mentioned the legendary Jew.

Then suddenly, in the wake of the Protestant Reform

ation, the myth of the Wandering Jew sprouted wings, and

171

in a short time the mysterious stranger became a celbrated

phenomenon. Aftr his first, highly publicized appearance

in Germany, sightings of the Wandering Jew far outnumbered

our UFO sightings. like wildfire, news of the Wandering

Jew's appearance spread throughout all of Europe. The

first written account was a Germa.n imprint entitled,

Kurtze Beschreibung und Erzehlung von einem Juden mit

Namen Ahasverus, in 1602, followed by copies of it in

Bitton 4

different countries and different languages: Flanders,

Estonia Denmark, Sweden, Italy, Spain, Portugal, Poland,

Ukraine, Podolia, etc.

Different versions of the legend mushroomed, and each

in version a different name was given to the Wandering

Jew--a baffling and fascinating variety of appellations.

172

The second chronicle to incorporate the tale of the

Jew in the thirteenth century gave him the name Cartaphilus,

and by that name he was known until his sensational entry

into the turmoil of the period of Reformation-Counter

Reformation. Then, he was introduced to the age as

.Ahasverus--an apparently new name unrelated to the former.

While Cartaphilus did not altogether disappear from usage,

the Protestant nae Ahasverus became the more popular from

the seventeenth century on, especially in Central and

Northern Europe. In the Mediterranean countries, another

name, Butta' had appeared as early as the thirteenth

century which now was transformed to Buttadeo, or Botadeo,

in Italy, to Boutedieu in France and to Votadio, or

Votaddio, in Spain and Portugal.

Bitton 5

To complicate matters even further, as early as the

beginning of the fifteenth century, the name Juan Espera

en Dios, and, somewhat later, Juan de Voto a Dios, appear

ed in other Spanish, Johannes Buttadeos in Latin, Joao

Espera em Dios, in Portuguese, Giovanni Servo di Dio and

Giovanni Votaddio in Italian, sources.

What is the origin and etymological development of

these names? In what way do they all relate to the Wan

dering Jew, revealing what attitudes and expectations of

that strange phenomenon so frightening yet so fascinating

in his suffering and deathlessness? Just as the figure

himself, the names he is called by are puzzling, to say

the least. They have positive and negative connotation,

they are either lqudatory or derogatory--just like the

mood which created this creature of dichotomy. Did he

stem from the tradition of reward or from the tradition of

punishment? Was he granted everlasting life as a special

divine dispensation, or was he condemned to eternity as a

curse? The tales and their versions support the latter

supposition, the names--the former.

173

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Bitton 6

Beginning with Cartaphilus, the earliest name record

ed, the Greek 1 1kartos 11 ( strongly, well ) and 1 1philos 11 ( loved ) seems the closest explanation. This meaning of the name suggests that the Wandering Jew was indeed St.

John, the 11disciple whom Jesus loved, " ( Mat. 16:28; John 21:20-22) and to whom he promised life until the Second Coming. Cartaphilus' baptism to Joseph in the same

version of the legend carries the notion of favored status

even further, as the Hebrew etymology of the name suggests

"increase" of grace. A Christian legend of John's grave

having been empty when opened by disciples goes on to

buttress this aspect of the myth. Thus, Cartaphilus, the

11Well-loved-one11 wandered on the face of the earth not to

atone for his sin put to affirm his faith.

174

Buttadeus, when explained by attempting to apply an

ungrammatical solution based on Vulgar Latin-- 11 batuere"

( to beat, strike, shove ) , 1 1deus 11 ( God ) --reveals a negative connotation and points to the tradition of punishment of

which the legend may have been fashioned. According to

this allusion, the Wandering Jew was the shoe-maker, or

Bitton 7

gate-keeper, or officer who struck Jesus ordering him to

go on, and received life eternal as an exercise in peni

tence. All other forms of the name--Buttadeo, Botadeo, ,

Boutedieu, Votadio, Vottadio--are derivations affected by

local idiom. Hence, Buttadeus, the "god-batterer" was to

wander from age to age bearing the burden of guilt.

175

John, in the form of Johannes, or Juan, or Giovanni,

appended to the latter name, in combinations such as

Johannes Buttadeos, Giovanni Votadio (in a manuscript by Antonio di Francesco di Andrea, 15th century ) , or Juan de Voto, is a paradoxical joining of two opposing traditions.

In these versions of the legend, the Wandering Jew indeed

is an amalgam of sinfulness and benevolence, in some in

stances extending cres for diseases rather than causing

them. Juan de Voto is apparently an inverted form of Juan

Votadio.

The name Juan Espera en Dios perhaps has its origins

in an old Andalusian folktale. In it the Wandering Jew is

a God-baiter. He was insolent to Jesus and therefore he

must wander on the earth. On Good Friday, at 3 P. M., he

176

Bitton 8

sees a vision of Calvary--three crosses. At the foot of

the taller cross there stands a woman who calls out to him:

1 1Juan, espera en Di os! 1 1 (John, p 1 ace your hope in God!)

Obviously, this folktale and the name extracted from it,

are also a blend of opposing traditions: the name John

would indicate reward, the process of penitence, punish

ment. Giovanni Servo di Dio and Juan de Para Siempre (in

the manuscript of a Spanish Jesuit, Balthazar Gracian,

1584-1658) are simply referring to John 1 1the servant of

God11 and 11John the eternal ...

Isaac Laquedem of French and Flemish accounts of the

legend is probably a combination of the cant name for a

Jew--Isaac--and a corruption of the Hebrew 11from the East.11

But what about Ahasuaerus , Ahasverus, or Ahasver? What

tradition is accountable for this epithet of the Wander

ing Jew? Ahasuerus was the name of the Persian king who

figures prominently in the Biblical Book of Esther. He is

neither a Jew, nor wicked, nor was he in any way implicat

ed in punishment--sedentary or mobile. Why utilize this

name? It has been suggested that the Purim play in which

177

Bitton 9

Jews annually reenact the story of the Book of Esther

familiarized the figure of Ahasuerus with the Gentile

public making the name appear a likely choice for a Jew.

Although this suggestion would be unacceptable based on

historical reality of the sixteenth and s eventeenth cen

turies when Jews lived in total isolation from the Gentile

poulace and thus their Purim plays performed in the ob

scurity of their walled-in ghettos would have no impact on

Gentile practices of naming, one may assume that the

Esther story was familiar to the Gentiles from the Reform

ation drama in which it figured prominently. However, the

accessibility of the name does not explain its usage. The

Biblical figure of Ahasuerus does not, by any stretch of

imagination or scholarship, justify appending his name to

the Wandering Jew. If one considers fami 1 i a ri ty with a

Biblical story as impetus for name borrowing, and if the

story of Esther is a case in point, Mordecai is the only

possibility: since he is the only male Jew in the story

with implications of both punishment and reward attached

to his figure, an association with the Wandering Jew would

Bitton 10

be somewhat more plausible.

Some suggest Ahasuerus to be a garbling of the name

Cartaphilus. Why not a garbling of the name Juan Espera

en Dios? The Kurtze Beschreibung, the originator of the

name Ahasuerus, does report on the appearance of the Wan

dering Jew in Madrid, perhaps referred to by the above

name.

178

A conspicuous absence of a name for the Wandering Jew

in the Slavic versions of the legend seems to add to the

obscure quality of the figure and magnify his panic

potential. In these East-European versions, the Jew is

ominously referred to as 11The Jew" or the 11 Eternal Jew, " a

reference borrowed from the equally sinister 11der ewige

Jude.

If familiarity breeds contempt, unfamiliarity breeds

fear. This awesome figure born of obscure traditions,

cloaked in the mystery of supernatural powers, subject to

the dread of deathlessness, implicated in the Crucifixion,

associated with flood, famine, epidemic--is but the product

of fear, a symbolic projection of the terror of the unknown.

Bitton 11

In order to temper the effect of this awesome creation of

the mind, the earliest versions of the legend had ascribed

a name to him. And the name, the earliest. Cartaphilus,

is ideal for the objective of mitigating the message of

the legendary image. Suggestive of love, it undoubtedly

served as an effective counterpoint to the threatening

impact of the figure. Thus, the names Joseph, John, in

all its versions, especially Juan Espera en Dios, con

tinue this tendency of softening the myth.

179

In the profusion of literature which adapted the

legend of the Wandering Jew the name becomes insignificant

as myth develops into a symbol. The Wandering Jew be

comes Universal Man in the nineteenth century--the repre

sentative of all en in their struggle against God. He is

the sinner, the rebel, the penitent, the sufferer. is

at times Cain, at other times Ulysses or Job or Prometheus

or Faust. He is either Dumas ' Isaac, Croly's Salathiel,

Lewis' Ambrosio or Du Mauriers Svengali, or even Carlyle's

Professor Teufelsdrockh. Whats more--James Joyces Poldy

Bloom . . . Or, simply, the Wandering Jew of Zhukovsky,

Bitton 12

Gorky, Shelley and Wordsworth--a concept come of age, dis

pensing with names.

Livia Bitton

Herbert H. Lehman College

City University of New York

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Literary Onomastics Studies1975

The Names of the Wandering JewLivia BittonRecommended Citation

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